Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The front carriage was placed before the left lobby, and the one that followed it before the right lobby ?. making known to him his dying charge; and as they could not tell at what particular spot the spirit would be, they made all the places ready for it. 1 The western and eastern apartments were two rooms, east and west of the hall, forming part of the private apartments, behind the side rooms, and of large dimensions. The various articles enumerated were precious relics, and had been favourites with king Khang. They were now displayed to keep up the illusion of the king’s still being present in spirit. ‘They were set forth,’ it is said, ‘at the ancestral sacrifices to show that the king could preserve them, and at the ceremony of announcing a testamentary charge to show that he could transmit them.’ About the articles themselves it is not necessary to append particular notes. They perished thousands of years ago, and the accounts of them by the best scholars are little more than conjectural. * The royal carriages were of five kinds, and four of them at least were now set forth inside the last gate, that everything might again be done, as when the king was alive. On the west side of the hall were the guests’ steps (or staircase), by which visitors 240 THE SHO KING. PART V. Two men in brownish leather caps, and holding three-cornered halberts, stood inside the gate leading to the private apartments. Four men in caps of spotted deer-skin, holding spears with blades upturned from the base of the point, stood, one on each side of the steps east and west, and near to the platform of the hall. One man in a great officer's cap, and holding an axe, stood in the hall, (near the steps) at the east (end). One man in a great officer's cap, and holding an axe of a different pattern, stood in the hall, (near the steps) at the west end. One man in a great officer’s cap, and holding a lance, stood at the front and east of the hall, close by the steps. One man in a great officer's cap, and holding a lance of a different pattern, stood in the corresponding place on the west. One man in a great officer’s cap, and holding a pointed weapon, stood by the steps on the north side of the hall. The king, in a linen cap and the variously figured skirt, ascended by the guests’ steps, followed by the high ministers, (great) officers, and princes of states, in linen caps and dark-coloured skirts}. Arrived in the hall, they all took their (proper) places. The Grand-Guardian, the Grand-Historiographer, and the Minister of Religion were all in ascended, and on the east were those used by the host himself. If one of the royal carriages was absent on this occasion, it must have been that used in war, as not being appropriate at such a time.
2The Grand-Guardian, the Grand-Historiographer, and the Minister of Religion were all in ascended, and on the east were those used by the host himself. If one of the royal carriages was absent on this occasion, it must have been that used in war, as not being appropriate at such a time. 1 All was now ready for the grand ceremony, and the performers, in their appropriate mourning and sacrificial array, take their places in the hall, 4o is here for the first time styled ‘king ;’ but still he goes up by the guests’ steps, not presuming to ascend by the others, while his father’s corpse was in the hall, m—a BOOK XXII. THE TESTAMENTARY CHARGE. 241 linen caps and red skirts. The Grand-Guardian bore the great mace. The Minister of Religion bore the cup and the mace-cover. These two ascended by the steps on the east?. The Grand- Historiographer bore the testamentary charge. He ascended by the guests’ steps (on the west), and advanced to the king with the tablets containing the charge, and said, ‘Our royal sovereign, leaning on the gem-adorned bench, declared his last charge, and commanded you to continue (the observance of) the lessons, and to take the rule of the kingdom of 4#4u, complying with the great laws, and securing the harmony of all under the sky, so as to respond to and display the bright instructions of Wan and Wa.’ The king twice bowed (low), and then arose, and replied, ‘I am utterly insignificant and but a child, how should I be able to govern the four quarters (of the kingdom) with a corresponding reverent awe of the dread majesty of Heaven!’* He then received the cup and the mace-cover. Thrice he slowly and reverently advanced with a cup of spirits (to the east of the coffin) ; thrice he sacrificed (to the spirit of his father);* and thrice he put the cup down. The Minister of Religion said, ‘It is accepted *.’ * ? The Grand-Guardian and the Minister of Religion ascended by the eastern steps, because the authority of king AAAng was in their persons, to be conveyed by the present ceremony to his son. ‘The great mace’ was one of the emblems of the royal sovereignty, and ‘the cup’ also must have been one that only the king could use. ‘The mace-cover’ was an instrument by which the genuineness of the symbols of their rank conferred on the different princes was tested. * According to Khung Ying-t#, when the king received the record of the charge, he was standing at the top of the eastern steps, a little eastwards, with his face to the north. The Histotiographer stood by king A/&ng’s coffin, on the south-west of it, with his face [1] R 242 THE SHO KING. PART Y.
3The Histotiographer stood by king A/&ng’s coffin, on the south-west of it, with his face [1] R 242 THE SHO KING. PART Y. The Grand-Guardian received the cup, descended the steps, and washed his hands. He then took another cup, (placed it on) a half-mace which he carried, and repeated the sacrifice*.* He then gave the cup to one of the attendants of the Minister of Religion, and did obeisance. The king returned the obeisance. The Grand-Guardian took a cup again, and poured out the spirits in sacrifice.* He then just tasted the spirits, returned to his place, gave the cup to the attendant, and did obeisance. The king returned the obeisance. The Grand- Guardian descended from the hall, after which the various (sacrificial) articles were removed, and the princes all went out at the temple gate * and waited. to the east. There he read the charge, after which the king bowed twice, and the Minister of Religion, on the south-west of the king, presented the cup and mace-cover. The king took them, and, having given the cover in charge to an attendant, advanced with the cup to the place between the pillars where the sacrificial spirits were placed. Having filled a cup, he advanced to the east of the coffin, and stood with his face to the west; then going to the spot where his father’s spirit was supposed to be, he sacrificed, pouring out the spirits on the ground, and then he put the cup on the bench appropriated for it. This he repeated three times. At the conclusion the Minister of Religion conveyed to him a message from the spirit of his father, that his offering was accepted. 1 Preparatory, that is, to his offering a sacrifice. * That is, probably, repeated the sacrifice to the spirit of king Khang, as if to inform him that his charge had been communicated to his son. The half-mace was used as a handle for the sacrificial cup. This ceremony appears to have been gone through twice. The Grand-Guardian’s bowing was to the spirit of king King, and the new king returned the obeisance for his father. ' Meaning the fifth or last gate of the palace. The private apartments had for the time, through the presence of the coffin and by the sacrifices, been converted into a sort of ancestral temple. eo BOOK XxIII ANNOUNCEMENT OF KING KHANG, 243 Book XXIII. Tue ANNOUNCEMENT OF Kinc Kuan. Kuane was the honorary sacrificial title conferred on Xo, the son and successor of king KAang. His reign lasted from B.C. 1078 to 1053. Khang, as an honorary title, has various meanings. In the text it probably denotes—‘ Who caused the people to be tranquil and happy.’ Immediately on his accession to the throne, as described in the last Book, king Khang made thé Announcement which is here recorded. Indeed the two Books would almost seem to form only one, and as such they appeared in the Sha of Ff, as related in the Introduction.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The front carriage was placed before the left lobby, and the one that followed it before the right lobby ?. making known to him his dying charge; and as they could not tell at what particular spot the spirit would be, they made all the places ready for it. 1 The western and eastern apartments were two rooms, east and west of the hall, forming part of the private apartments, behind the side rooms, and of large dimensions. The various articles enumerated were precious relics, and had been favourites with king Khang. They were now displayed to keep up the illusion of the king’s still being present in spirit. ‘They were set forth,’ it is said, ‘at the ancestral sacrifices to show that the king could preserve them, and at the ceremony of announcing a testamentary charge to show that he could transmit them.’ About the articles themselves it is not necessary to append particular notes. They perished thousands of years ago, and the accounts of them by the best scholars are little more than conjectural. * The royal carriages were of five kinds, and four of them at least were now set forth inside the last gate, that everything might again be done, as when the king was alive. On the west side of the hall were the guests’ steps (or staircase), by which visitors 240 THE SHO KING. PART V. Two men in brownish leather caps, and holding three-cornered halberts, stood inside the gate leading to the private apartments. Four men in caps of spotted deer-skin, holding spears with blades upturned from the base of the point, stood, one on each side of the steps east and west, and near to the platform of the hall. One man in a great officer's cap, and holding an axe, stood in the hall, (near the steps) at the east (end). One man in a great officer's cap, and holding an axe of a different pattern, stood in the hall, (near the steps) at the west end. One man in a great officer’s cap, and holding a lance, stood at the front and east of the hall, close by the steps. One man in a great officer's cap, and holding a lance of a different pattern, stood in the corresponding place on the west. One man in a great officer’s cap, and holding a pointed weapon, stood by the steps on the north side of the hall. The king, in a linen cap and the variously figured skirt, ascended by the guests’ steps, followed by the high ministers, (great) officers, and princes of states, in linen caps and dark-coloured skirts}. Arrived in the hall, they all took their (proper) places. The Grand-Guardian, the Grand-Historiographer, and the Minister of Religion were all in ascended, and on the east were those used by the host himself. If one of the royal carriages was absent on this occasion, it must have been that used in war, as not being appropriate at such a time.
2The Grand-Guardian, the Grand-Historiographer, and the Minister of Religion were all in ascended, and on the east were those used by the host himself. If one of the royal carriages was absent on this occasion, it must have been that used in war, as not being appropriate at such a time. 1 All was now ready for the grand ceremony, and the performers, in their appropriate mourning and sacrificial array, take their places in the hall, 4o is here for the first time styled ‘king ;’ but still he goes up by the guests’ steps, not presuming to ascend by the others, while his father’s corpse was in the hall, m—a BOOK XXII. THE TESTAMENTARY CHARGE. 241 linen caps and red skirts. The Grand-Guardian bore the great mace. The Minister of Religion bore the cup and the mace-cover. These two ascended by the steps on the east?. The Grand- Historiographer bore the testamentary charge. He ascended by the guests’ steps (on the west), and advanced to the king with the tablets containing the charge, and said, ‘Our royal sovereign, leaning on the gem-adorned bench, declared his last charge, and commanded you to continue (the observance of) the lessons, and to take the rule of the kingdom of 4#4u, complying with the great laws, and securing the harmony of all under the sky, so as to respond to and display the bright instructions of Wan and Wa.’ The king twice bowed (low), and then arose, and replied, ‘I am utterly insignificant and but a child, how should I be able to govern the four quarters (of the kingdom) with a corresponding reverent awe of the dread majesty of Heaven!’* He then received the cup and the mace-cover. Thrice he slowly and reverently advanced with a cup of spirits (to the east of the coffin) ; thrice he sacrificed (to the spirit of his father);* and thrice he put the cup down. The Minister of Religion said, ‘It is accepted *.’ * ? The Grand-Guardian and the Minister of Religion ascended by the eastern steps, because the authority of king AAAng was in their persons, to be conveyed by the present ceremony to his son. ‘The great mace’ was one of the emblems of the royal sovereignty, and ‘the cup’ also must have been one that only the king could use. ‘The mace-cover’ was an instrument by which the genuineness of the symbols of their rank conferred on the different princes was tested. * According to Khung Ying-t#, when the king received the record of the charge, he was standing at the top of the eastern steps, a little eastwards, with his face to the north. The Histotiographer stood by king A/&ng’s coffin, on the south-west of it, with his face [1] R 242 THE SHO KING. PART Y.
3The Histotiographer stood by king A/&ng’s coffin, on the south-west of it, with his face [1] R 242 THE SHO KING. PART Y. The Grand-Guardian received the cup, descended the steps, and washed his hands. He then took another cup, (placed it on) a half-mace which he carried, and repeated the sacrifice*.* He then gave the cup to one of the attendants of the Minister of Religion, and did obeisance. The king returned the obeisance. The Grand-Guardian took a cup again, and poured out the spirits in sacrifice.* He then just tasted the spirits, returned to his place, gave the cup to the attendant, and did obeisance. The king returned the obeisance. The Grand- Guardian descended from the hall, after which the various (sacrificial) articles were removed, and the princes all went out at the temple gate * and waited. to the east. There he read the charge, after which the king bowed twice, and the Minister of Religion, on the south-west of the king, presented the cup and mace-cover. The king took them, and, having given the cover in charge to an attendant, advanced with the cup to the place between the pillars where the sacrificial spirits were placed. Having filled a cup, he advanced to the east of the coffin, and stood with his face to the west; then going to the spot where his father’s spirit was supposed to be, he sacrificed, pouring out the spirits on the ground, and then he put the cup on the bench appropriated for it. This he repeated three times. At the conclusion the Minister of Religion conveyed to him a message from the spirit of his father, that his offering was accepted. 1 Preparatory, that is, to his offering a sacrifice. * That is, probably, repeated the sacrifice to the spirit of king Khang, as if to inform him that his charge had been communicated to his son. The half-mace was used as a handle for the sacrificial cup. This ceremony appears to have been gone through twice. The Grand-Guardian’s bowing was to the spirit of king King, and the new king returned the obeisance for his father. ' Meaning the fifth or last gate of the palace. The private apartments had for the time, through the presence of the coffin and by the sacrifices, been converted into a sort of ancestral temple. eo BOOK XxIII ANNOUNCEMENT OF KING KHANG, 243 Book XXIII. Tue ANNOUNCEMENT OF Kinc Kuan. Kuane was the honorary sacrificial title conferred on Xo, the son and successor of king KAang. His reign lasted from B.C. 1078 to 1053. Khang, as an honorary title, has various meanings. In the text it probably denotes—‘ Who caused the people to be tranquil and happy.’ Immediately on his accession to the throne, as described in the last Book, king Khang made thé Announcement which is here recorded. Indeed the two Books would almost seem to form only one, and as such they appeared in the Sha of Ff, as related in the Introduction.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.